BUDDHAṂ SARANAṂ GACCHĀMII go for refuge to the Buddha, DHAMMAṂ SARANAṂ GACCHĀMII go for refuge to the Dhamma,SAṆGHAṂ SARANAṂ GACCHĀMII go for refuge to the Saṇgha, NAMĀMIHAṂ(Buddha, Dhamma & Saṇgha) Nature within us

The ten Perfections. To select one of the three ports of a wise we need use the ten Perfections. To become a Buddha of all ten in their three levels, for the other two (Silent Buddha and Arahant) it is sufficient to have developed them in a lesser extent. The ten are:

(1) Generosity This can be characterized by unattached and unconditional generosity, giving and letting go. Giving leads to being reborn in happy states and material wealth. Alternatively, lack of giving leads to unhappy states and poverty. The exquisite paradox in Buddhism is that the more we give - and the more we give without seeking something in return - the wealthier (in the broadest sense of the word) we will become. By giving we destroy those acquisitive impulses that ultimately lead to further suffering.

(2) Morality, virtue, integrityIt is an action that is an intentional effort. It refers to moral purity of thought, word, and deed. The four conditions of morality are chastity, calmness, quiet, and extinguishment, i.e. no longer being susceptible to perturbation by the passions like greed and selfishness, which are common in the world today. Morality refers to overall (principles of) ethical behaviour.

(3) Renunciation Nekkhamma is a Pali word generally translated as "renunciation" while also conveying more specifically "giving up the world and leading a holy life" or "freedom from lust, craving and desires." In Buddhism's Noble Eightfold Path, renunciation is the first practice associated with "Right Intention." In the Theravada list of ten perfections, renunciation is the third practice of "perfection."

(4) Wisdom Pañña has been translated as "wisdom," "understanding," "discernment," "cognitive acuity," or "know-how." In some sects of Buddhism, it especially refers to the wisdom that is based on the direct realization of the Four Noble Truths, impermanence, interdependent origination, non-self, emptiness, etc. Wisdom is able to extinguish afflictions and bring about enlightenment.

(5) Energy/Strength, effortIt stands for strenuous and sustained effort to overcome unskillful ways, such as indulging in sensuality, ill will and harmfulness. It stands for the right Endeavour to attain absorption. Effort does not stand for physical strength. It signifies strength of character and the persistent effort for the well-being of others. In the absence of sustained efforts in practicing meditation, craving creeps in and the meditator comes under its influence. Right effort known as strength is, thus, required to overcome unskillful mental factors and deviation from absorption.

(6) PatienceKhantī (Pali) has been translated as patience, forbearance and forgiveness. It is the practice of exercising patience toward behavior or situations that might not necessarily deserve it. It is seen as a conscious choice to actively give patience as if a gift, rather than being in a state of oppression in which one feels obligated to act in such a way.

(7) Truthfulness Sacca is a Pali word meaning "real" or "true." In early Buddhist literature, truthfulness is often found in the context of the "Four Noble Truths," a crystallization of Buddhist wisdom. In addition, truthfulness is one of the ten perfections that a Bodhisatta must develop in order to become a Buddha.

(8) Resolution, determination Adhiṭṭhāna (Pali; from adhi meaning "higher" or "best" plus the meaning "standing") has been translated as "decision," "resolution," "self-determination," "will" and "resolute determination." In the late canonical literature of Theravada Buddhism, resolution is one of the ten "perfections", exemplified by the Bodhisatta's resolve to become fully awakened.

(9) Loving-kindness Mettā (Pali) or Maitri (friendship) has been translated as "loving-kindness," "friendliness," "benevolence," "amity," "friendship," "good will," "kindness," "love," "sympathy," and "active interest in others." It is one of the ten perfections of the Theravada school of Buddhism, and the first of the four Brahmaviharas. Cultivation of Loving-Kindness is a popular form of meditation in Buddhism. The object of Loving-Kindness meditation is loving kindness (love without attachment). Traditionally, the practice begins with the meditator cultivating loving kindness towards themselves, then their loved ones, friends, teachers, strangers, enemies, and finally towards all sentient beings. Commonly, it can be used as a greeting or closing to a letter or note. Buddhists believe that those who cultivate Loving-Kindness will be at ease because they see no need to harbor ill will or hostility. Buddhist teachers may even recommend meditation on Loving-Kindness as an antidote to insomnia and nightmares. It is generally felt that those around a Loving-Kindness-full person will feel more comfortable and happy too. Radiating Loving-Kindness is thought to contribute to a world of love, peace and happiness.

(10) Equanimity The real meaning of Upekkhā is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, Upekkhā means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Equanimity is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them.